Delivered from Death and Despair (2 Cor 1:1-11)

• Would I fully depend on God to deliver me when I'm still able to "deliver myself" [from distress, despair, desperation and death] (2 Cor 1:8-10)? Can I know God's deliverance from death if I'm not close to death (2 Cor 1:9)?
• If I've not received mercy and comfort, can I show genuine mercy and comfort to others (2 Cor 1:5-7)?
• [Major themes in 2 Corinthians: power in weakness, reconciliation, cruciform (servant) leadership--true servant.]
• "Suffering in your life is when true naked faith can emerge, a faith that comes to life in the midst of great pain." Henri Nouwen.
• ""𝙏𝙝𝙚 𝘽𝙞𝙗𝙡𝙚'𝙨 𝙩𝙚𝙖𝙘𝙝𝙞𝙣𝙜 is that the 𝙧𝙤𝙖𝙙 to the 𝙗𝙚𝙨𝙩 𝙩𝙝𝙞𝙣𝙜𝙨 is not 𝙩𝙝𝙧𝙤𝙪𝙜𝙝 the 𝙜𝙤𝙤𝙙 𝙩𝙝𝙞𝙣𝙜𝙨 but usually 𝙩𝙝𝙧𝙤𝙪𝙜𝙝 the 𝙝𝙖𝙧𝙙 𝙩𝙝𝙞𝙣𝙜𝙨." Tim Keller, Hope in Times of Fear.
• Unfortunately I struggle to trust God more when in the midst of discomfort and pain than when things are going well.
• Introduction, timeline and themes of 2 Corinthians are below after the references.

Paul's humanity. I loved studying 1 Corinthians in 2020/21 because Paul shows his fully human self with human imperfections, deep-seated insecurity, defensiveness, aggressiveness and sarcastic quick temper...like me! In Paul I see a mirror of my imperfections, anger, sarcasm, reactiveness, belaboring the same point over and over, confronting people by "going after" critics and accusers, etc. Of course I've not suffered as Paul did, yet I know God's merciful deliverance in my desperation over the last 40 years to this day. From his letters and Acts, Paul is the most developed NT character, a towering religious figure and a fully fleshed out human being. His letters give a startlingly clear picture of his anger, exasperation, despair and triumph through many "deaths" and "resurrections" as a Christian. 1 Cor is practical and instructional; 2 Cor is autobiographical and the most intensely personal of all NT books--a cry from the heart of his ultimate devotion to Christ and his churches of converts. In short, both 1 and 2 Cor--though deeply theologically saturated in the gospel of Christ crucified--reveal all of Paul's human imperfections, insecurities and vulnerabilities.

My weakness is to love comfort and convenience [not discomfort, difficulty or distress]. This is embarrassing: I had a personal maid serving me throughout my boyhood in Malaysia until I went to medical school at age 17. I was a spoiled little prince who never did any house chores. I never washed dishes, or did my own laundry, or take out the garbage, or cook, or mow the lawn, or clean the house, or use a hammer, or fix anything. My parents paid others to do it. Their desire was not to spoil me [it didn't work!], but so that I'd study hard and have a good life. Only God through my parent's unconditional love enabled me to become a doctor. Then I came to the U.S. and became a Christian in 1980. I experienced grace, mercy, peace, forgiveness and purpose [the will of God (2 Cor 1:1)] for the first time in my life. So I prioritized God and his kingdom (Mt 6:33). I made life changing choices and decisions (Lk 9:23; 1 Cor 15:36). My old life died and my new life and new community in the church began (2 Cor 5:17). Compared to Paul, I've lived a charmed life. Yet I desire to take up the cross of Christ.

Greeting (1:1-2) [and Blessing (1:3-7)]. Sender, credentials, co-sender and recipients (2 Cor 1:1):

1. An apostle by the will of God, set apart and sent by God (Rom 1:1; 1 Cor 1:7; 9:16-18). Paul didn't decide to be an apostle, nor did someone else nominate him. He didn't choose it, but God chose him (Ac 9:15-16; Jn 15:16). He was set apart from his mother's womb (Gal 1:15-16) with a prophetic calling (Isa 49:1, 5; Jer 1:5). He was unwavering despite much opposition and critics because he knew that he is who he is. He knows that God sent him to speak God's word (1 Cor 1:17)--unlike others (2 Cor 2:17). His authority derives from the one who commissioned him as his agent.
2. Timothy the cosender of the letter. Sosthenes was the cosender of 1 Cor, but Timothy is the cosender of 1, 2 Th, Phil, Col and Philemon. Paul met him during his ministry in Derbe or Lystra (Ac 16:1-2) and lauded him as a devoted son (1 Cor 4:17; Phil 2:22). Paul sent him on mission assignments when he was unable to go (1 Cor 4:17; Phil 2:19; 1 Th 3:2, 6). Timothy does the same work (1 Cor 16:10) and has the same preaching task (2 Cor 1:19) as Paul. Timothy had visited Corinth (Ac 18:5; 1 Cor 4:17; 16:10; 2 Cor 1:19) and may have given Paul the bad news that led to the sudden painful visit. Paul cites colleagues to make clear that he is not alone on these issues, that he does not stand apart from the consensus of the church but reflect the consensus of those who are with him, and that he is not a maverick apostle.
3. The recipients are the church of God in Corinth (1 Cor 1:2; 10:32; 11:16, 22; 15:9; 1 Th 1:4; 2:14). They are not their own but God's, bought with a price (1 Cor 6:19-20). It reinforces the idea of their unity from God's perspective. 
• Paul mentions the Archians (2 Cor 9:2) for the collection to help them to not think self-centedly or arrogantly, that the spiritual world revolves around them. They are not apart from but together with Christians throughout Archaia.
• God's "holy people" ["saints"] are those set apart and called out from the ranks of sinners. They're separated from the world and then called to go back into the world as God's light and reconciliation. "Holiness is a dignity attributed to them, but it is at the same time a duty which they must discharge by making the gift a reality in their lives." They're "dead sinners, revised and edited." Mussolini said that they were mainly "insane people." From the world's point of view they are insane because they give themselves to God, their fellow believers and to humankind without thought to themselves.

Grace and peace [charis {Gk} and shalom {Hebrew}] (1 Cor 2:2). Grace is the foundation of their Christian existence and expresses Christ's work of salvation which presents us with undeserved forgiveness of our sins and our unearned acceptance by God (Ac 20:24; Rom 3:23-24; Eph 2:8-9). Peace is the effect of God's action in Christ. It's not simply the absence of hostility but peace that God won through Christ's death, defeating the supernatural enemies and bringing about reconciliation (Rom 5:1; Eph 2:17; Col 1:20). It covers a person's physical and spiritual well-being and wholeness, which can only be given by God (Isa 48:18; Ps 85:10).

The God of all comfort (1:3-7). "Blessed/Praise be to the God and Father of our Lord Jesus Christ" (1 Cor 2:3a). God acts in history specifically in the life, death and resurrection of his beloved Son. God is not some remote ruler of the universe. In no other religion is God called Father with such a sense of intimacy and assurance as in the N.T.

1. 1st, God is no longer simply the Father of Israel, but through Christ, all, both Jew and Gentile, have access to the Father (Eph 2:18). One can only truly know God as Father as the Father of Jesus. 
2. 2nd, Jesus is the foremost blessing God has bestowed on humankind (Col 1:12). 
3. 3rd, the Lord is the name that is above every name (Phil 2:11) and denotes his special status and supreme authority. That Jesus is our Lord is central and it sums up Paul's preaching (2 Cor 4:5; Col 2:6). But this lofty title has lost its impact in our day. It "has become one of the most lifeless words in Christian vocabulary." But those who call Jesus Lord belong absolutely to him and owe him absolute obedience (Lk 6:46). It brings glory to God. Conversely to reject Jesus as Lord is to reject God as Father.

The Father of compassion/mercies and the God of all comfort (1 Cor 2:3b). God is not called the Father of judgments or vengeances but the Father of all mercies and comfort (Ps 103:13-14; Isa 40:1; 51:12) that come through Christ (2 Cor 1:5). Paraklesis (comfort, consolation) occurs 29 times in 2 Cor (out of 59 times in the NT), and 6 times in 2 Cor 1:3-5 and the verb (parakaleo) 4 times.

The word "comfort" has gone soft in modern English. It connotes emotional relief, a sense of well-being, physical ease, satisfaction, and freedom from pain and anxiety. Many "worship" comfort in a self-centered search for ease, but it's short lived and never fully satisfies. Originally comfort was "closely connected with its root, the Latin fortis (fortitude)--brave, strong, courageous" (Wycliffe). To Paul comfort has nothing to do with feeling content or easing pain. Rather it fortifies your heart, mind and soul. It puts steel in your spine. It encourages, helps, exhorts. God's comfort strengthens weak knees and sustains sagging spirits so that you face the troubles of life with unbending resolve and unending assurance. Sadly, comfort as understood today often weakens rather than strengthens people in their difficulties and hardships.

In dire need is when you know God's promises best, as Paul says, "harassed at every turn--conflicts on the outside, fears within" (2 Cor 7:5). Such times are when God's comfort overcomes hardships and sorrows that break your hearts. The same power that raised Christ from the dead is available to comfort us. Israel's God sees the people's misery, hears them crying out, and is concerned about their suffering so that he comes to rescue them (Exo 3:7-8; Neh 9:9). Similarly, God acted decisively in Christ to deliver man from the bondage of sin. That God is the Father of the one who was crucified reveals that God intimately knows our suffering. God may not remove our afflictions, but God always comforts by giving the strength to face them. This comfort is a foretaste of the final consolation to come. 

• Those who suffer much (and receive the comfort of the Holy Spirit) live much. Such a life is rich in experience and resources.
• Paul was one of the most afflicted of men, so that he could console and comfort others. A life of ease is commonly stagnant. Paul suffered from hunger, cold, nakedness, stripes, imprisonment, perils by sea and land, robbers, Jews, Gentiles, so that his life was a continuous death (2 Cor 11:23b-29; 12:7-10). Literally, he died daily (1 Cor 15:31).

God "comforts us in all our troubles" (2 Cor 1:4a), for He is the God of all comfort (2 Cor 1:3). Why? "...so that we can comfort those in any trouble" (2 Cor 1:4b). What were the troubles, and what was the nature of the comfort? In 2 Cor itself there are references to the troubles he experienced (2 Cor 1:8-10; 4:7-12; 11:23-29), including physical hardships, dangers, persecutions and anxieties as he carried out his apostolic commission. "...trouble / affliction" refers to both external distress (2 Cor 4:8; Rom 8:35) and inner torment (2 Cor 7:5; Phil 1:17). These may be the hardships (2 Cor 4:7-12; 6:4-10; 11:23-29) and the accounts of Paul's persecution in Acts: plots, riots and mob violence (Ac 9:23-25; 14:19-20; 17:5-9; 19:28-41; 21:27-36), false accusations (Ac 16:20-22; 17:6-7; 18:13; 19:26-27; 21:20-21; 21:28; 24:5-6), imprisonments (Ac 16:16-40), and stoning (Ac 14:19).

1. Afflictions come from serving Christ, suffering endured on behalf of Christ.
2. Comfort comes from God.
3. Afflictions deepen our faith in God's power rather than weaken it.
4. God's comfort is not for us alone, but to be a comfort to others. God always gives a surplus , and intends it to overflow to others. It's not just to make us feel better but to enable us to strengthen others to face suffering. God does not comfort us to make us comfortable but to make us comforters. Paul/You/I can comfort no one. The comfort is God's and it merely flows through you.
• Affliction tempts one to retreat into a shell, to shut oneself off from others. Those who focus on themselves are the most miserable of people. But if we turn our pain to helping others we can redirect and conquer that pain. Paul knew what it was like to be discouraged, to feel unbearably crushed and what it was like to be at the end of his rope/tether. That's why he knew how to encourage, to comfort and to console others. Paul knows who holds the other end of the rope--God.   
  

Comfort Paul received. 1) deliverance out of troubles/from deadly peril (2 Cor 8-11). 2) release from anxiety when Titus rejoined him in Macedonia (2 Cor 7:5-7) immediately preceding the writing of this letter. But Paul wasn't delivered from all persecution and affliction though he received comfort from God. Nevertheless, up to the time of writing, God had delivered Paul out of all his troubles in the sense that none of them had proved fatal (2 Cor 1:8-11; Ac 9:23-25; 14:19-20; 16:19-40).

Comfort in the sense of encouragement and strengthening in the midst of troubles is one of the positive aspects of Christian suffering. It is allowed so that we can comfort those in any trouble with the comfort we ourselves receive from God. One human being cannot effect divine deliverance from troubles for another, but it is possible to share with another sufferer the encouragement received in the midst of one's own troubles. The testimony of God's grace in one's life is a forceful reminder to others of God's ability and willingness to provide the grace and strength they need. Paul has this in mind when he says that the comfort he received was 'for your comfort' (2 Cor 1:6). Paul is assured that God's grace is sufficient to enable him to cope with weakness, suffering, persecution, and being encouraged by God to stand firm in the face of opposition (2 Cor 12:8-10; Ac 18:9-11).

Share abundantly in the sufferings of Christ (2 Cor 1:5), because the old age still persists. What are "the sufferings of Christ" (2 Cor 1:5a)? It's the sufferings Christ himself endured (1 Pet 1:11; 4:13; 5:1), which Christians are called to endure because of our union with him, and in order to be like him (Mt 20:23; Mk 10:38-39; Phil 3:10-11; 1 Pet 4:24; Rom 8:17; Col 1:24; Gal 6:17). Paul preached Christ crucified AND lived it. His suffering is irrefutable confirmation of his union with Christ. As union with Jesus was the source of the afflictions which he endured, so it was the source of the abundant consolation which he enjoyed. This is the difference between the sorrows and sufferings of Christians and others. Alienation from Christ doesn't secure freedom from suffering, but it cuts off the only source of consolation.

1. Sufferings ordained by Christ for believers (Ac 9:15-16). Paul suffered in his apostolic work just as Christ did in his work as Messiah (1 Pet 4:13). The sufferings of Christ are sufferings endured on behalf of Christ. Christians who preach and embody the gospel of Christ crucified suffer from sparking violent reactions from those hostile to God in a fallen world (2 Cor 4:10-12).
2. Sufferings associated with the Messiah, i.e., Messianic sufferings that God's people must undergo prior to the coming of the kingdom (Isa 26:17; 66:8; Jer 22:23; Hos 13:13; Mic 4:9-10). Paul's Jewish contemporaries expected the messianic age to be preceded and ushered in by a period of suffering--the messianic woes or birth pangs of the Messiah/Christ.   
3. 'Christ, who suffered personally on the cross, continues to suffer in his people.' While Christians endure sufferings for the sake of Christ, he at the same time suffers in his people (Ac 9:4-5).  

As Paul shared abundantly in the sufferings of Christ because the old age is still running, so also his comfort abounds through Christ because the new messianic age had already begun (though it had not yet been fully brought in). As stated, this comfort can be either deliverance out of affliction or encouragement in the midst of affliction which enables one to endure. This comfort can be mediated providentially through fellow believers, as was the case with Paul when Titus met him in Macedonia (2 Cor 7:6-7).

Paul's affliction/distress/suffering is for their "comfort and salvation" (2 Cor 1:6a). 1 positive outcome of suffering is to comfort others who are in affliction (2 Cor 1:4). A 2nd positive aspect is "If we are distressed, it is for your comfort and salvation" (2 Cor 1:6). How? 'death is at work in us, but life is at work in you' (2 Cor 4:12). Paul's preaching ministry was accompanied by many sufferings. Thus, they could share in the comfort he received in the midst of it for their benefit--both the firstfruits of salvation in the present time, and final salvation on the last day. So "if we are comforted, it is for your comfort" (2 Cor 1:6b). Paul was comforted for his converts' comfort (i.e. that he might comfort them with the comfort he himself received from God). He goes on to describe this comfort as that "which produces in you patient endurance of the same sufferings we suffer" (2 Cor 1:6:c). Two aspects:

1. What were their "same sufferings"? It is unlikely that they were the same as Paul's (2 Cor 11:23-33). Their sufferings might be the conflicts among families and relatives, the painful problems and the small everyday vexations which living out the gospel would give rise to in the midst of a town submerged in paganism and licentiousness. So, Paul may be recognizing their afflictions, while not of the same order as his sufferings, as sharing in the sufferings of Christ (Phil 1:29-30).
2. The comfort they received may not have been only from Paul's testimony, but, awakened to the possibility by Paul's testimony, they recognized that they too could experience similar encouragement and strengthening grace from God. 'Paul's personal consolation flowed out to the whole church, because from it believers learnt that the God who had sustained Paul, and renewed him in his time of necessity, would never fail them. Thus their salvation was advanced both by his sufferings and by his being comforted' [Calvin].

"Our hope for you is firm" (2 Cor 1:7a), Paul affirms in his conclusion of this benediction section, despite the tension in their relationship after writing 1 Cor. Up until and including the time of writing ch. 1-9, Paul had not lost confidence in them (2 Cor 2:3; 7:4). Even when he wrote the 'severe letter,' he was still sure that they'd respond +vely, and he'd expressed to Titus his confidence that they would (2 Cor 7:12-16). Paul's confidence in them was from knowing that God himself encouraged and strengthened them: "because we know that just as you share in our [the] sufferings, so also you share in our [the] comfort" (2 Cor 1:7b). Two comments:

1. Paul speaks of 'the' sufferings and 'the' comfort, not 'our' sufferings and 'our' comfort. It's not that they share the sufferings and comfort of Paul and his colleagues (NIV), but rather that they all (Paul, his colleagues and them) share 'the' sufferings [i.e. the sufferings of Christ (2 Cor 1:5)] and 'the' comfort of God.
2. The latter clause lacks a verb ('so also of the comfort'). The verb can be in the present tense (NIV) or future tense (NRSV). As the verb in the first clause is in the present tense (you share), it is better to supply a present tense verb in the second clause (NIV). Thus, Paul's hope for them is firm because he knows that as they are sharing 'the' sufferings, they are also sharing 'the' comfort.

"We do not want you to be uninformed, brothers and sisters" [Paul's formula] (2 Cor 1:8a) is how he moves from the general to the particular and informs them "about the troubles we experienced in the province of Asia" (2 Cor 1:8b), an experience in which he was comforted by God. This experience was still fresh in Paul's memory. Lacking information of what these Asian troubles were, suggestions include Jewish opposition stirred up against the apostle in Ephesus. These troubles proved to be a devastating experience: "We were under great pressure, far beyond our ability to endure, so that we despaired of life itself" (2 Cor 1:8c).

The seriousness of the situation. "Indeed, we felt we had received the sentence of death [lit. 'Indeed, we ourselves have received the sentence of death in ourselves' ] (2 Cor 1:9a). [Sentence (Gk apokrima), and 'in ourselves' (en heautois).] Receiving the sentence 'in ourselves' suggests a subjective experience--a perception in his heart and mind. Sentence (apokrima) was probably not pronounced by a magistrate, but likely Paul's own conclusion as he realized the dire straits he was in, a hopeless situation, and humanly speaking there was no escape. [Or the 'answer' (apokrima can mean 'answer', 'decision' or 'verdict') given by God.]

"But this happened that we might not rely on ourselves but on God, who raises the dead" (2 Cor 1:9b). Reliance upon God rather than upon one's own ability is of fundamental importance in the Christian life, yet such an attitude does not come naturally. Very often, facing impossible situations is necessary so that we might not rely on ourselves but on God. Afflictions teach dependence on God.

A most distressing deadly peril Paul faced in Asia: 'we despaired of life itself' (2 Cor 1:8). It appeared that his missionary career would be cut short and urgent projects be left undone. The problems in Corinth had not been resolved, the collection for the saints at Jerusalem (chs. 8-9) had not been completed, and his own ambition to evangelize the western part of the empire would not come to fruition (Rom 15.22-29). 'His feelings must have been not unlike those of Abraham when faced with the offering of Isaac . . . But he learnt also to have a faith similar to that of Abraham, who accounted "that God could even raise the dead" ' (Rom 4:17; Heb 11:19). When Paul faced death, he learnt to rely upon God who raises the dead. He already knew God had raised Christ from the dead and would also raise up with Christ those who trust in him (1 Cor 15:20-23; 1 Th 4:13-18). However, he seems to have learnt something more personal through his experience in Asia, that is, reliance upon God as the one who would raise him personally from the dead.

Paul testifies that God "delivered us from such a deadly peril, and he will deliver us again" (2 Cor 1:10). If the deadly peril from which Paul was delivered was an attack by the Jews in Ephesus, then possibly it was thro the heroic intervention of Priscilla and Aquila that divine deliverance for Paul was effected. They were in Ephesus before Paul arrived on his 3rd missionary journey, and probably continued to be there during his Ephesian ministry (Ac 18:24 - 19:1), though by the time Paul wrote Romans they'd moved to Rome (Rom 16:3). If they were in Ephesus during his ministry there, then they'd be there when Paul faced his deadly peril in Ephesus. In Romans, Paul says, 'Greet Priscilla and Aquila, my fellow workers in Christ Jesus. They risked their lives for me' (Rom 16:3- 4), written shortly after writing 2 Cor, could refer to their part in Paul's deliverance, unless the reconstruction suggested is correct.

"On him we have set our hope that he will continue to deliver us" (2 Cor 1:10b) is Paul's faith that God would act on his behalf again having experienced a divine deliverance in the immediate past. Paul was ever conscious of threats to his safety from his fellow countrymen (Rom 15:30-31; 1 Th 2:14-16), and there are further attempts by them to kill him (Acts 20:3; 21:10-14; 23:12-15). So Paul expresses his confidence that God will continue to deliver him from present perils.

"As you help us by your prayers" (2 Cor 1:11a). Paul knows the efficacy of intercessory prayer and repeatedly solicits prayers (Rom 15:30-32; Eph 6:18-20). But Paul's concern is not only for personal deliverance, but that "many will give thanks on our behalf for the gracious favour granted us in answer to the prayers of many" (2 Cor 1:11b). He characteristically wants thanks to be given to God who had granted him deliverance. "The prayers of many" (pollon prosopon--lit. 'many faces'), meaning 'persons' or 'people': 'so many will give thanks on our behalf for the blessing granted us in answer to the prayers of many people.' In the context of prayer, prosopon is the idea of people's faces upturned in prayer to God as: ''so that thanksgiving be made through many people for the blessing granted to us because of many faces upturned in prayer.''

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
   

2 Corinthians introduction, timeline and themes: power/strength in weakness, reconciliation, servant (cruciform) leadership.

Accusations against Paul: Fickle (2 Cor 1:17), authoritarian (2 Cor 1:24), no proper credentials (2 Cor 3:1), cowardice (2 Cor 10:1, 10), worldly (2 Cor 10:2), presumptuous (2 Cor 10:13-17) and lacking dignity (2 Cor 11:7).

Timeline and Paul's deteriorating relationship with his converts in Corinth is needed to understand 2 Cor. Paul wrote 1 Cor to:

• clarify an earlier [lost] letter that he'd written (1 Cor 5:9), 
• respond to news he'd received from Chloe's household (1 Cor 1:11),
• answer questions about his teaching in the letter they'd sent him (1 Cor 7:1),
• respond to criticisms of his own person, apostleship, preaching and ministry (1 Cor 4:3; 9:3),
• give instructions about "the collection for God's people" (1 Cor 16:1),
• prepare for Timothy's visit (1 Cor 4:17; 16:10-11) and
• inform them of his plan to visit them on the way to Jerusalem after passing through Macedonia (1 Cor 16:5).

• Following 1 Corinthians, Timothy visited Corinth; the situation didn't improve (Ac 19:21-22). 
• Paul then immediately visited Corinth--the "painful visit" (2 Cor 2:1). An anonymous adversary publicly confronted Paul and undermined his authority. Though Paul threatened to come to Corinth "with a stick" (1 Cor 4:21), he was perceived as unimpressive and timid (2 Cor 10:1). 
• Leaving Corinth, Paul decided not to visit again until he had sent a letter "in much distress and anguish of the heart" (2 Cor 2:4). {The letter was lost or preserved and incorporated into 2 Cor as Ch. 10–13, an incongruous section whose shift in tone from the optimism of the preceding chapters is jarring, and which seems to rehash a controversy that has already been resolved.} 
• Soon after they received this agonized letter, Titus visited Corinth and found the church repentant as a result of Paul's letter (2 Cor 7:5-13). 
• Returning to Paul in Macedonia, Titus brought the happy news. In the early fall of 57 a.d., rejoicing at the news of their repentance, Paul then wrote 2 Cor.

Timothy brought disturbing news after his visit making Paul change his travel plans (1 Cor 16:5) by sailing directly from Ephesus to Corinth, instead of journeying through Macedonia to Corinth and then to Jerusalem (1 Cor 16:3-4). Paul intended to visit them twice (2 Cor 1:15-16). But when Paul arrived in Corinth he was the object of a hurtful attack (2 Cor 2:5; 7:12) by a certain individual and the church as a whole made no attempt to support Paul (2 Cor 2:3). It was a very painful visit for Paul and them, which Paul didn't wish to repeat. So he changed his travel plans again, and after his journey into Macedonia, he went back to Ephesus, instead of returning to them (2 Cor 1:23; 2:1).

Paul wrote his "severe" letter to them [now lost] once back in Ephesus to call the church to take action against the one who had attacked Paul during his "painful" visit, and so demonstrate their affection for him (2 Cor 2:3-4; 7:8, 12) and their innocence in the matter. When Titus returned from his visit to Corinth, Paul and Titus planned to meet in Troas. But when Titus had not yet come, Paul left Troas for Macedonia hoping to intercept Titus on his way to Troas (2 Cor 2:12-13). When Paul reached Macedonia he found himself embroiled in the bitter persecution with the churches (2 Cor 7:5; 8:1-2), which compounded Paul's anxiety. When Titus finally arrived, Paul found great consolation (2 Cor 7:6-7) as he heard of the Corinthians' zeal to demonstrate their affection and loyalty to Paul by punishing the one who had caused him such hurt.

A critical church crisis. The Corinthian situation is complex. It caused Paul intense worry, distress and frustration. In 1 Cor Paul rebuked them for causing divisions in the church and justifying their lives using sophia (wisdom), gnosis (knowledge) and pneumotikoi (being spiritual). Paul wanted them to live out the scandal of the cross by calling them back to Christ crucified. But some didn't welcome his reproof and his refusal to humor them. They questioned his authority, his apostleship, his correctives and didn't welcome his message and example of selfless suffering. To them, Christianity should lift people up, not weigh them down.

Rejecting Paul but accepting his boastful rivals. Paul's physical presence is seemingly weak, so stumbling in his speech, and afflicted with a thorn in the flesh. How can such a disappointingly unimpressive person be an agent for the power of God's glorious gospel? Other leaders are more eloquent. Also, they were put off by his confrontational criticism of them, misled by boastful rivals when he wanted to launch a major project of collecting funds for Jerusalem to promote Gentile Jewish Christian unity. To Paul, they're a source of great pride and an enormous heartache. Should Paul defend himself against personal insults, attacks and slander?

Defending his ministry for the sake of the gospel. In 2 Cor Paul clarifies the implications of the gospel that they failed to grasp. He hopes that upon reading this letter they might become proud of him again (2 Cor 5:12), revive their interest in the ministry for the poor in Jerusalem, contribute generously, and understand the countercultural nature of the gospel. Yet they are dumbfounded by Paul because they don't get the basic paradox that expresses the very heart of the gospel of the cross that he has preached to them. If they can't understand and appreciate his cross-centered life and ministry as demonstrated by weakness and suffering, how can they understand the cross and weakness and suffering of Christ and apply it to their own lives? 

• 2 Cor is a restatement of the basic doctrine of the cross which Paul preached to them (1 Cor 2:2; 15:1-4). The world despises the humility of the cross and ridicules it because it threatens its own self-seeking outlook. But Paul's argument throughout 2 Cor is that only in cruciform sufferings like his can Jesus perform his powerful work, introducing glory into an age of darkness, salvation into a world of despair, a new age with the old life, and power to more and more people. Those who can't see the glory in the cross of Christ is because they're captured by the wisdom of this world. Then they will hardly see glory in Paul's suffering. But if they do see it, they will see how exceedingly glorious Paul's ministry is.